1. Lesson 3 *July 14–20
(page 22 of Standard Edition)
Thessalonica in Paul’s Day
Sabbath Afternoon
Read for This Week’s Study: John 11:48–50,
1 John 2:15–17, 1 Cor. 9:19–27, John 3:3–8, 1 Cor. 16:19.
Memory Text: “Though I am free and belong to no man, I make
myself a slave to everyone, to win as many as possible”
(1 Corinthians 9:19, NIV).
Key Thought: A short study of the context of ancient Thessalonica
demonstrates that Paul’s approach to the citizens of Thessalonica
was unique and carefully crafted.
T
he primary focus of this lesson will be a summary of that
which history, literature, and archaeology tells us about
Thessalonica.
This material is important for two reasons. First, it helps us to
understand how Paul’s original hearers and readers would have
understood him. In so doing, it clarifies the meaning of what he wrote
and the impact it had back then on both church and society.
Second, the more we know about the ideas and beliefs of the
Thessalonians, the better we can understand that against which Paul
was reacting. In order to promote the gospel, Paul would also have had
to correct wrong ideas. So, while this lesson is not directly focused on
the Bible, it sets the stage for our reading of the biblical text of 1 and
2 Thessalonians during the rest of this quarter’s lessons.
*Study this week’s lesson to prepare for Sabbath, July 21.
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2. S unday July 15
(page 23 of Standard Edition)
The Romans Arrive in Thessalonica
Read John 11:48–50. How were the political and religious decisions
regarding the ministry of Jesus impacted by the arrival of the
Romans in first-century Palestine and Jerusalem? Think through
the logic expressed here. In what frightening ways does it make
sense?
In the context of a civil war among the Greek city-states, the
Thessalonians invited the Romans around 168 b.c. to take over their city
and protect it from local enemies. The Romans rewarded Thessalonica
for being on the “right side” of the civil war by largely allowing the city
to govern itself. It became a free city within the empire, which meant that
it could largely control its own internal issues and destiny. As a result,
the wealthier and more powerful classes in the city were allowed to
continue life much as they had before. They were, therefore, pro-Rome
and pro-emperor in Paul’s day. But life was not nearly so pleasant for the
common people, especially the working classes.
There were three major negative aspects to Roman rule in Thessalonica.
First, the arrival of the Romans brought economic dislocation. The usual
markets were disrupted by war and changing governments, both locally
and regionally. These disruptions hit the poorer classes harder than they
did the more wealthy. Over time, this negative aspect became less sig-
nificant.
Second, although Thessalonica remained largely self-governing, there
was still a sense of political powerlessness. Some local leaders were
replaced by strangers who had loyalties to Rome, rather than to
Thessalonica. No matter how benign, foreign occupation is not popular
for long.
Third, there was the inevitable colonial exploitation that accompanies
occupation. The Romans required a certain amount of tax exporta-
tion. Percentages of crops, minerals, and other local products would be
siphoned off and sent to Rome to support the larger needs of the empire.
So, while Thessalonica was quite a bit better off than Jerusalem, for
example, Roman rule and occupation inevitably created significant
stresses in local communities. In Thessalonica, those stresses were par-
ticularly hard on the poor and the working classes. As decades passed,
these Thessalonians became increasingly frustrated and longed for a
change in the situation.
How does the current political situation in your community
affect the work of the church? What kinds of things can, or
should, your church do to improve its place and standing in the
larger community?
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3. M onday July 16
(page 24 of Standard Edition)
A Pagan Response to Rome
The pagan response to the powerlessness many Thessalonians
felt was a spiritual movement scholars call the Cabirus cult. The
cult was grounded in a man named Cabirus who spoke up for the
disenfranchised and was eventually murdered by his two brothers.
He was buried along with symbols of royalty, and the cult came to
treat him as a martyred hero.
The lower classes believed that Cabirus had exhibited miracu-
lous powers while alive. They also believed that from time to time
Cabirus quietly returned to life in order to help individuals and that
he would return to bring justice to the lower classes and restore
the city to its past independence and greatness. The Cabirus cult
provided hope for the oppressed in terms reminiscent of the biblical
hope.
Things get even more interesting when we discover that the wor-
ship of Cabirus included blood sacrifices to commemorate his mar-
tyrdom. Reminiscent of Paul, the Thessalonians spoke of “partici-
pation in his blood.” By this means they obtained relief from guilt;
class distinctions were also abolished. In the Cabirus cult all classes
of society were treated equally.
But there was one further dynamic. When the emperor cult arose
in the time of Augustus, the Romans proclaimed that Cabirus had
already come in the person of Caesar. In other words, the occupy-
ing authority co-opted the hope of the oppressed. As a result, the
spiritual life of Thessalonica no longer provided relief for the work-
ing classes. The common people were left without a meaningful
religion. The existence of the emperor cult also meant that if anyone
resembling the real Cabirus were to arrive in the city, he would be
an immediate threat to the establishment.
The Roman response to the Cabirus cult left a spiritual vacuum
in the hearts of the people—a vacuum that the gospel alone could
fill. Christ was the true fulfillment of the hopes and dreams that the
Thessalonians had placed on Cabirus. The gospel provided both
inner peace in the present and, at the Second Coming, the ultimate
reversal of current economic and political realities.
Read 1 John 2:15–17 (see also Eccles. 2:1–11). What crucial
truths are being expressed here? How have you experienced
the reality of these words, in regard to how fleeting and ulti-
mately unsatisfying the things of this world are?
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4. T uesday July 17
(page 25 of Standard Edition)
The Gospel as a Point of Contact
Given what we learned yesterday, it is not difficult to see why
many non-Jews of the city responded positively when the gos-
pel came to Thessalonica. Whether or not Paul was aware of the
Cabirus cult before arriving in the city, his Messianic approach in
the synagogue resonated with the unique spiritual longings of the
local pagans.
When the gospel came to Thessalonica, the working classes of the
city were ready for it, and they responded in large numbers. They
were also ready for extreme interpretations of the gospel. The Cabirus
cult had enshrined in the people a spirit of rebellion against author-
ity that may have been the source of the disorderly conduct that Paul
addresses in his two letters to them (see 1 Thess. 4:11, 12; 5:14;
2 Thess. 3:6, 7, 11).
Read 1 Corinthians 9:19–27. What fundamental missionary strategy
does Paul lay out in this passage? What potential danger lurks in
this method? How can the two principles of this passage be kept
in proper balance?
The gospel has the greatest impact when it impacts the needs,
hopes, and dreams of the audience. But while the Holy Spirit can
provide bridges for the gospel, this normally happens as a result of
much listening and prayerful experimentation on the part of those
witnessing. Experience has also taught us that people are most open
to the Adventist message in times of change. Among the changes that
open people to new ideas are economic turmoil, political strife, war,
weddings, divorce, dislocation (moving from one place to another),
health challenges, and death. The Thessalonians had experienced
their fair share of change and dislocation, and this helped the gospel
to take root.
But people who are baptized in times of dislocation also tend to
be unstable, at least at first. Most apostasies occur in the first few
months after conversion. The letters to Thessalonica bear witness to
considerable instability in the church in the months following Paul’s
original visit.
What can we do to help members who are still adjusting to their
new life in Christ? Seek out someone new, or even a young per-
son. What can you do to help this person to stay grounded and
stable in the Lord? You’ll be amazed to find out how much this
kind of ministry will help to strengthen yourself, as well.
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5. W ednesday July 18
(page 26 of Standard Edition)
Paul, the “Street Preacher”
The first-century Greco-Roman context experienced a proliferation
of popular philosophers who, in public forums, sought to influence
individuals and groups—similar to what street preachers might do
today.
These philosophers believed that people had an inner capacity to
change their lives (a form of conversion). Philosophers would use
public speech and private conversation in order, they hoped, to pro-
duce change in their students. They sought to create in their listeners
doubts regarding their current ideas and practices. By this means, the
listeners would become open to new ideas and change. The ultimate
goal was increased self-reliance and moral growth.
It was expected that such popular philosophers would earn the
right to speak by first gaining moral freedom in their own inner lives.
“Physician, heal thyself” was a well-known concept in the ancient
world.
These philosophers were also aware of the need to vary the mes-
sage in order to meet various minds and of the importance of retaining
integrity in both the character of the teacher and the message that was
being taught.
Thus, there are numerous parallels between these popular teachers
and the work of Paul, who also traveled around and worked in the
public places (Acts 17:17; 19:9, 10).
There were, however, two significant differences between Paul’s
approach and that of these popular philosophers. First, Paul not only
worked in the public places; he also sought to form a lasting com-
munity. This requires some separation from “the world,” along with
the formation of emotional bonds and a deep commitment to the
group. Second, Paul taught that conversion was not an inner decision,
effected by wise speech; it was, instead, a supernatural work of God
from outside of a person (see Gal. 4:19, John 3:3–8, Phil. 1:6). Paul’s
teaching was more than just a philosophy; it was a proclamation of
the truth and a revelation of the powerful work of God in the salvation
of humanity.
The dark side of the popular philosophers was that they found an
easy way to make a living. Plenty were hucksters, nothing more.
Some would sexually exploit their listeners. Though honest teach-
ers were among them, a lot of cynicism regarding traveling speakers
existed in the ancient world.
Paul sought to avoid some of that cynicism by generally refusing
support from his listeners and, instead, doing hard manual labor to
support himself. This, along with his sufferings, demonstrated that he
truly believed what he preached and that he was not doing it for per-
sonal gain. In many ways, Paul’s life was the most powerful sermon
he could preach.
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6. T hursday July 19
(page 27 of Standard Edition)
Home Churches
Read Romans 16:5; 1 Corinthians 16:19; Colossians 4:15; and
Philemon 1, 2. What do all these texts have in common?
________________________________________________________
In the Roman world there were two main types of residences. There
was the domus, a large, single-family home built around a courtyard,
typical of the wealthy. Such a home could provide a meeting place
for 30–100 people. The other type of residence was the insula, with
shops and workplaces on the ground floor facing the street and apart-
ments (flats) on the floors above. This was the primary urban housing
of the working classes. One of these apartments or workplaces could
normally accommodate only smaller churches.
The domus, and many of the insula, would house an extended
family—including two or three generations, employees of the family
business, visitors, and even slaves. If the head of household could be
converted, it could have a great impact on everyone else living there.
The ideal location for an urban house church would be near the city
center. The shops and workplaces connected to the house would foster
contact with artisans, tradespeople, shoppers, and manual laborers
looking for work. This was the setting in which much of Paul’s mis-
sionary work may have been done.
In some parts of the world, people still worship in home churches,
often because that’s all they have. Or, in some cases, they are not allowed
to worship in public, and so a home church is their only option.
Read Acts 18:1–3. How do these verses help us to understand how
Paul worked?
________________________________________________________
________________________________________________________
As a Roman citizen and, at one point, a member of the Jewish elite,
Paul must have been from the upper classes. If so, working with his
hands would have been a sacrifice for him; however, by way of such
labor, he identified with the working classes and reached out to them
(see 1 Cor. 9:19–23).
How well does your local church interact with the community?
Are you part of that community, in the sense of being involved,
or is your church locked in a “siege mentality” in which you
isolate yourself from the dangers of the world so much so that
you don’t influence it at all?
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7. F riday July 20
(page 28 of Standard Edition)
Further Study: “Providence had directed the movements of nations,
and the tide of human impulse and influence, until the world was ripe
for the coming of the Deliverer. . . .
“At this time the systems of heathenism were losing their hold upon
the people. Men were weary of pageant and fable. They longed for a
religion that could satisfy the heart.”—Ellen G. White, The Desire of
Ages, p. 32.
“Outside of the Jewish nation there were men who foretold the
appearance of a divine instructor. These men were seeking for truth,
and to them the Spirit of Inspiration was imparted. One after another,
1 like stars in the darkened heavens, such teachers had arisen. Their
words of prophecy had kindled hope in the hearts of thousands of the
Gentile world.”—Page 33.
“When Paul first visited Corinth, he found himself among a people
who were suspicious of the motives of strangers. The Greeks on the
seacoast were keen traders. So long had they trained themselves in
2 sharp business practices, that they had come to believe that gain was
godliness, and that to make money, whether by fair means or foul,
was commendable. Paul was acquainted with their characteristics,
and he would give them no occasion for saying that he preached the
gospel in order to enrich himself. . . . He would seek to remove all
occasion for misrepresentation, that the force of his message might
not be lost.”—Ellen G. White, Gospel Workers, pp. 234, 235.
3 Discussion Questions:
l do you think Ellen White meant when she wrote (in today’s
1 What
Further Study) that the “Spirit of Inspiration” was imparted to
Gentile teachers? To what degree is God at work in the world of
ideas outside the Christian context? Can a person be saved if they
have never heard the name of Jesus? If so, on what basis?
l what contexts would a private home or apartment be an effec-
2 In
tive location for a church in today’s world? Are designated church
buildings always the best locations in which to worship? Why, or
why not?
l can your church learn to better adapt its outreach to the
3 How
local community? That is, why must we always remember that
what might work in one area might not in another?
Summary: The biblical accounts of Paul’s missionary activity are
set in the context of ancient Rome. As we see Paul wrestling with
everyday issues, we can learn how to better apply the principles and
lessons that God placed in Scripture for us today. In 1 and 2 Thes-
salonians, Paul was guiding ancient urban Christians through chal-
lenging times.
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8. teachers comments
The Lesson in Brief
Key Text: 1 Corinthians 9:19–27
The Student Will:
Know: Recognize that the preaching of the gospel produces the best results
when it is presented in a way that meets the needs of its hearers.
Feel: Be grateful to the people who sought to explain the gospel to him
or her.
Do: Learn more about the people in his or her community and seek to
adapt the gospel to meet the community’s needs.
Learning Outline:
I. Know: All Things to All People
l
A A close reading of Acts and Paul’s letters indicates that Paul adapted
his presentation of the gospel to meet the unique needs of his audience.
How many different metaphors, or comparisons, does Paul use in the fol-
lowing passages to describe what Jesus has done for us? See Rom. 3:24,
25; 5:10; 1 Cor. 5:6, 7; Gal. 4:4, 5.
l
B What metaphors did Jesus use to describe the gospel? Consider Mark
1:15, 4:1–9, Matt. 13:1–52.
l
C What do we know about the context in which Jesus and Paul worked and
how that may explain why their explanations of the gospel are so different?
II. Feel: Making the Gospel Personal
l A What are some advantages in trying to present the gospel to others in
a way that is relevant to them? What are the possible disadvantages?
l B What has been the most meaningful explanation of the gospel for
you? Why?
III. Do: Requirements for Adapting the Gospel
l A Presenting the gospel in a way that meets the needs of others requires a
solid grasp of the gospel and an accurate understanding of the needs of those
whom we wish to reach. How do you and/or your church measure up in these
areas? What steps can be taken to improve your ability in these areas?
Summary: The gospel is shared most effectively when it meets the unique needs of
the people whom we want to reach for Christ.
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9. teachers comments
Learning Cycle
STEP 1—Motivate
Key Concept for Spiritual Growth: The type of life-changing
transformation that the gospel seeks to accomplish can take place
only when the message of Christ is seen as relevant to the concerns
and issues that people face today.
In the 1960s, Don and Carol Richardson traveled to New Guinea as mis-
sionaries. They wanted to share the gospel with the Sawi people, a group
of cannibalistic headhunters who lived without even a word for, or con-
cept of, God. After learning the language, the Richardsons began telling
the Sawi the story of Jesus and His crucifixion. The Sawi loved the story,
just not in the way that the missionaries had hoped. From the perspective
of the Sawi, the hero in the story was not Jesus, but Judas! For in their cul-
ture the ultimate heroic act was to pretend to make peace with your enemy
and then to betray and murder him when it was least expected. As far as
the Sawi were concerned, Jesus was a fool for being tricked so easily.
Unable to convince the Sawi tribes to put an end to their constant fight-
ing and killing, and discouraged by their own lack of success in spreading
the gospel, the Richardsons announced that they were leaving. Fearful of
losing access to the modern medicine and supplies that the missionaries
had brought with them, the Sawi tribal leaders promised to make peace
and invited the two skeptical missionaries to attend the peace ceremony.
As a guarantee of peace, the warring tribes exchanged young children
who would then be raised by the other tribe. The Sawi called each child a
“Tarop Tim” or “Peace Child.” As long as these children lived, the peace
was assured. While the Sawi people thought little of murder, the murder
of a peace child was different. To them there was no more despicable and
shameful act.
In this ceremony the Richardsons saw the key that they needed in order
to present the gospel in a relevant way to the Sawi. Judas was not the hero
in the gospel story. Jesus was God’s Peace Child, and Judas had conspired
to kill Him. Horrified with what Judas had done, the Sawi were now eager
to listen to the rest of the story that told of how God had brought the Peace
Child back to life. Warmed by the gospel story, over time many of the
Sawi eventually became Christians themselves.
Consider This: The Sawi people responded to the gospel only when it
made sense within their own culture. What cultural obstacles keep people
from identifying with the gospel story today?
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10. teachers comments
STEP 2—Explore
Bible Commentary
I. The Imperial Gospel of the Romans (Review John 11:48–50 with the class.)
Although this week’s lesson deals with a considerable amount of back-
ground information about Thessalonica, it is important not to lose sight
of the author’s main point: the dominance of Rome in Thessalonica cre-
ated an openness and hunger in the lives of many of the city’s Gentile
inhabitants. It was this that provided Paul with an opportunity to proclaim
Christ as the answer to their real needs. The importance of this point, and
its relevance for us today, can be seen more clearly if we consider the
contrasting claims made by ancient Rome and Paul’s proclamation of the
risen Christ.
The Roman Empire is often praised for bringing 200 years of politi-
cal stability, security, and peace to the Mediterranean world. The “peace
of Rome” came, however, at a very high price—violence, domination,
exploitation of the poor and working classes, and death by crucifixion
to anyone who defied or challenged the power of Rome. This was a fact
that was all too clear to the Jewish leaders in Jerusalem when they were
deliberating about what course they should take when dealing with Jesus
(John 11:48–50).
Along with Roman power and oppression also came Roman arrogance.
There is certainly no more stunning example of this than the Priene
Inscription that dates back to 9 b.c., about five years before the birth of
Jesus. The inscription heaps praise after praise upon Augustus Caesar,
calling him the savior of the world and the source of peace and justice.
In stark contrast, Paul answered such claims with an emphatic “No!”
If Jesus is Lord, Caesar is certainly not. All that Rome claimed for itself,
Paul claimed for the risen Christ. Seen within this context, it is clear that
Paul’s gospel was not simply about how to find eternal life beyond the
grave; it also included access to a new way of living in the present under
the lordship of Jesus and empowered by the Holy Spirit. The gospel was
a radical call to follow Jesus. While the Romans may have co-opted the
futile hope that the Thessalonians had found in the Cabirus cult, Paul
offered a more certain hope rooted in the crucified Jesus whose resurrec-
tion had defied not only the power of Rome but death itself!
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11. teachers comments
Consider This: What forms of oppression do people in your community
experience today, whether through political agencies or cultural forces? How
can the message of the risen Christ address these needs?
II. All Things to All People (Review 1 Corinthians 9:19–27 with the class.)
One of the reasons why Paul’s proclamation of the risen Christ was so suc-
cessful in Thessalonica was his ability to connect the gospel message with the
concerns and needs of the Thessalonians. Don’t think this happened by acci-
dent. An examination of Paul’s comments in 1 Corinthians 9:19–22 makes it
clear that Paul first took the time to understand the audience he was trying to
reach before he ever proclaimed the gospel.
As far as some of the leaders in Corinth were concerned, Paul needed to
take a decisive stand on the right of Christians to eat meat that was offered
in the marketplace after having been slaughtered in pagan temples and first
offered to idols (1 Cor. 8:4–6). Because the pagan gods didn’t really exist,
what was the harm in eating meat that had been offered to them? Christians
who thought otherwise were, in their opinion, being superstitious and failing
to live by the truth of the gospel.
Instead of taking sides, Paul argued for a far greater standard of Christian
behavior. Christians, he said, should be motivated first and foremost by love
for others, not merely by the exercise of one’s own rights. In fact, some
“rights” may actually equal a “wrong” if they end up hurting the cause of
Christ in the life of a fellow believer (1 Cor. 8:7–13).
It is within this context that Paul talks about being “all things to all men”
(1 Cor. 9:22, NKJV). When Paul was among Jews, he was willing to accom-
modate himself to the customs and practices of Judaism. If he were among
Gentiles, Paul did not insist on being Jewish. Paul was willing to fit into
whatever social setting he found himself, as long as it did not involve com-
promising the core beliefs of his faith in Christ. His sole concern was that he
be aware of, and sensitive to, people’s beliefs and customs so that he might
find an opportunity to share Christ in a way that was relevant to them.
Consider This: Paul’s determination to be “all things to all men” meant
that he had to be willing to spend time with people who were not believers.
In what ways are you or your church deliberately seeking to interact and
understand the needs of nonbelievers?
STEP 3—Apply
Thought Questions:
l
1 How does a believer maintain Christian principles and mingle with
39

12. teachers comments
unbelievers without being negatively influenced by the lifestyles of
unbelievers?
___________________________________________________________
l influenced of the stories inwith Old Testament in which God’s fol-
2 Discuss some
lowers and associated
the
unbelievers while remaining faith-
ful to God. In contrast, list any negative examples you can think of where
the opposite happened. What is the reason for the difference between those
who remained faithful and those who did not? What lessons can we take
from this?
___________________________________________________________
Application Questions:
l what waysthe context of the succeeded in presentingof thetimeless
1 In
truths of Christ in
has the church
ever-changing concerns
the
world?
Conversely, what are some of the ways in which the church has failed in
this regard?
___________________________________________________________
l in hopes that theycopy experience the same success. What are the
2 Churches often like to
churches will
evangelistic endeavors that work for other
dangers in adopting evangelistic ideas with little thought about the needs
of one’s own community? Give reasons for your answer.
___________________________________________________________
STEP 4—Create
Activity: In order to reach unbelievers in our communities for Christ, we
need to have a good idea of who these people are. To help to determine
this, ask your class to come up with a list of the traits and qualities that best
describe your community. Items to consider include (1) location (rural,
urban, inner city, etc.); (2) ethnicity; (3) religious perspective; (4) average
age and gender; and (5) median household income. These can often be
found on the Internet.
Using the information gathered above, make a profile of the person
whom you have identified. With this individual in mind, come up with a
list of things that your church might do in order to reach this person.
40